Triple gems of Jainism
Jainismemphasises that the right vision or view ("Samyak Darsana"), right knowledge ("Samyak Jnana") and right conduct ("Samyak Caritra") together constitute the path of liberation. These three are known as the triple gems (or jewels) of Jainism ("Ratnatraya") by the Jain philosophers. These three are essential for soul to move up spirituallyTattvartha Sutra] .
Right View, Knowledge and Conduct
*Right View - It should be noted that many disciplines of knowledge are developed based on certain fundamental givens, or axioms. For example,
Euclidean geometryis an axiomatic system, in which all theorems("true statements given the axioms") are derived from a finite number of axioms. Special theory of relativitybase itself on one of the fundamental principles called "The Principle of Invariant Light Speed". It takes it as given that light in vacuum propagates with the constant speed in terms of any system of inertial coordinates, regardless of the state of motion of the light source. Like these structured disciplines of study, Jainism bases itself on the concepts of Jiva (living souls), Ajiva (non-living objects) and the bondage that arises between them due to their interaction (karmic flow) as starting point for the development of its knowledge and practice.
*This is in a way very similar to the popular and modern practice within large commercial organisations to use their vision and mission statement, so as to guide in formulating their procedures, processes and practice.
Umasvatidefines "samayak darsana" (right vision) as "Tattvarthasraddhanam Samyak-darsanam", which means determination to find out the meaning of the essence of reality is the right vision.
*The framework of right view in Jainism, consists of nine principles on Jiva (living beings), Ajiva (non-living objects), Papa (bad karma), Punya (good karma), Asrava (in-flux of karma), Bandha (bonding and constraining soul), Samvara(stoppage of in-flux of karma), Nirjara (eradication of karma) and Moksa (liberation or salvation). These nine fundamental principles, provide the metaphysical structure of Jain Philosophycite web |url= http://www.ibiblio.org/jainism/database/BOOK/arhat.doc
title= Path of Arhat - A Religious Democracy
author= Mehta, T.U
volume = 63
publisher = Pujya Sohanalala Smaraka Parsvanatha Sodhapitha
date of publication = 1993
accessdate= 2008-03-11] .
*An intelligent conviction and profound faith in the essential nature of the soul, of matter, and of their mutual relationships, actions and reactions, is necessary condition for launching upon the path of liberation.Jyoti Prasad Jain Dr. Essence of Jainism, Shuchita Publications, Varanasi, 1981]
*Each soul when completely free from karmic influences acquires the state of perfection.
*One soul may experience right vision as a natural process while another soul acquires it through some external agency. This is just like one man learning the art of public speaking with the help of a teacher or by observing others while another man may naturally have the ability. Jainism declares the hallmark of a person who has the right vision are, spiritual calmness (Prasanna), desire for liberation from the endless birth-life-death cycles (Samvega),without any attachment or aversion to anything (Nirveda), kindness (Anukampa), and belief in these fundamental principles (Astikya).
*Right knowledge reveals the true nature of reality. Most of our knowledge is sensory based ("mati") and based on recorded knowledge developed by our ancestors in the form of books, articles, papers and other medium ("sruta"). Jain philosophers also include the knowledge acquired directly without any medium. This is achieved by removing the karmic veil on the soul.
* A person who sees the objects illuminated by coloured light may not be able to judge the true colour of the objects. However, the same person viewing these objects illuminated by sun light will see their true nature of its colours, without difficulty. Similarly, proper knowledge is essential to provide the right guidance to the soul in its journey towards spiritual uplifting.
*Right view and right knowldege are inter-dependent. A good analogy is a case of two men, one blind and another lame caught in a bush fire, and wanting to get to a safer place. If both co-operated, the blind can carry the lame man and the lame can direct on the path to take, thereby both safely getting out of the bush fire. Want of proper faith amounts to blindness and want of proper knowledge amounts to lameness. The two complement and support each other in refining the model and understand the reality better. There is a fair degree of inter-play between the two and they are not only inter-twined but also linked with the third jewel, namely the conduct, where the knowledge is applied and experienced. Another good example to illustrate this point can be found in the fairly recent scientific history in the development of our knowledge base about light. For a long time, scientists modelled light as electromagnetic waves until photoelectricity was discovered requiring them to re-model it as both wave and a particle. The point to make here is that our perceptions including using mind is so limited in nature to understand and comprehend the complexities of reality. This means, the interaction between the three gems is very important to get to the real essence of nature. It should be also noted in this context that Jain philosophers have included the concept of multiple view points in their philosophy, so as not to get attached to any one particular view point or model.
*The jain theory of knowledge is a highly developed one based on comprehensive apprehension of reality in multitude of view points and relativity.
* Anekantavada, which literally means search of truth from different points of view, is the application of the principle of equality of souls in the sphere of thought. It is a jain philosophical standpoint just as there is the Advaitic standpoint of Sankara and the standpoint of the Middle Path of the Buddhists.Singh Ramjee Dr. Jaina Perspective in Philosophy and Religion,Pujya Sohanalala Smaraka Parsvanatha Sodhapitha, Faridabad, 1992] This search leads to understanding and toleration of different and even conflicting views. When this happens prejuidices subside and tendency to accommodate increases. The theory of
Anekantais therefore unique experiment of non-violence at the root.
*A derivation of this principle is the doctrine of
Syadvadathat highlights every view is relative to its view point. For example, when an object weighs 50 Kilograms, the measurement is true in the gravitational environment of planet earth. The same object, when measured on the moon where the forces of gravity are entirely different, will be something else. It is a matter of our daily experience that the same object which gives pleasure to us under certain circumstances becomes boring under different situations. Nonetheless relative truth is undobutedly useful as it is a stepping stone to the ultimate realisation of reality. The theory of Syadvadais based on the premise that every proposition is only relatively true. It all depends on the particular aspect from which we approach that proposition. Jains therefore developed logic that encopasses seven fold predication so as to assist in the construction of proper judgement about any proposition.
*As Dr.S.Radhakrishnan stated "Attributes which are contradictory, in the abstract co-exist in life and experience. The tree is moving in the sense that its branches and leaves are moving when there is a wind and it is not moving since it is fixed to a place in the ground. It is necessary for us to know a thing is clearly and distinctly, in its self-existence as well as in its relations to other objects."
*Right conduct is the application of the knowledge developed, so as to exercise control over our inner desires and reach a stage where there is no attachment or aversion.
*And it follows, that there can be no right conduct without the right knowledge. Jainism has well developed processes for applying the knolwedge in the right manner. It prescribes vows(vrats) in the areas of Non-violence, Truthfulness, Non-stealing, Control of senses, and Non-possessiveness.
*The interesting aspect is that on this path there is a place for every one from the beginner to the most advanced seeker-the saints. Further, it encompasses all aspects of human life namely social, personal, economic and spiritual leading to integrated development of the individual.
*This Jain path is open to all irrespective of caste, creed or class, for Jains and non-Jains alike. It has been rightly remarked by the missionary author Mrs. Sinclair Stevenson that "even Europeans and Americans, although they may never have heard of Jainism, if they follow though unconsciously, the rules and conduct, of necessity, destroy their Karma and so are sped to Moksha like an arrow from the bow."
*Without the right conduct, there is no annihilation of Karmas.
*And without annihilation of karmas there is no liberation.
*Just like the light from millions of lamps is of no avail to a blind person, studying scriptures alone is of no use to a person who does not apply them.
*Jainism divided the vows into major or absolute Vows (Maha Vrats) and Minor Vows or Relative Vows (Anu Vrat). Maha Vrats impose strict discipline for monks and nuns to follow principles of non-violence, truthfulness, non-stealing, celibacy, and non-possessiveness. Anu Vrats impose less strict discipline for common men and women to adhere to the same principles. Additionally, seven more supportive vows are added to assist the general people pursuing community and family life.
Jain stages of spiritual developments (Gunasthan)
Jainism acknowledges that the soul advances to its liberated stage in various steps, called "Gunasthan". Jain literature describes these states in detail. The following provides a concise summary on the various status of soul in its journey to spiritual advancement.
"Awakening - Developing right view"
1.Lowest stage with ignorance, delusion, and negative attitude towards reality. This is the normal condition of all souls involved in the "samsara", and is the starting point of spiritual evolution.
2.Indifference to reality with occasional vague memory of spiritual insight.
3.Fleeting moments of curiosity towards understanding reality.
4.Awareness of reality with trust developed in the right view, combined with willingness to practice self-discipline. The soul may be able to subdue the four passions namely anger, pride, deceit and greed.Champat Rai, Fundamentals of Jainism, Vir Nirvan Smavat, Delhi, 1916]
"Developing right view and discipline"
5. The soul now begins to observe some of the rules of right conduct with a view to perfect itself. With the discipline of introductory or partial vows, the soul starts on the process of climbing spiritual ladder.
6. Ascetic vows taken up with firm resolve to control passions. There may be failures due to lack of full control over passions or carelessness.
"Developing self discipline and knowledge"
7. Intense practice of vows assisted in better self-control and virtually replaced carelessness with spiritual vigilance and vigor.
8. Closer to perfect self-control over actions, higher control over mind, thought and passions with the soul ready for reduction of the effects of conduct-deluding karma.
9. Higher control over removal of passions, and elimination of conduct-deluding karma begins.
10. Complete elimination of all passions except for subtle degree of attachment.
"Gaining absolute knowledge and bliss"
11. Suppressed passions and lingering conduct-deluding karma may rise to drag the soul to lower stages; fleeting experiences of equanimity.
12. This is the point of no return. All passions as well as conduct-deluding karma are eliminated. Permanent internal peace achieved. No new bondage from this point onwards.
13. All Ghatiya karma eliminated. Omniscience achieved and Arihant stage reached. However the perfected soul is still trapped in the physical body (with right knowledge attained).
14 Siddha stage reached. Purest soul associated with no physical body.
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